Dnyaneshwar Maharaj says. "This eighteenth chapter
is like the pinnacle of a temple. Once one sees it from a distance then one
knows that the goal is near and it gives a feeling that one has actually met the
deity inside. Similarly the eighteenth chapter brings the whole essence of the
Gita in view. (18:31-32). This eighteenth chapter reviews entire the Gita from
beginning to the end." (18:43).

ARJUNA THINKS RENUNCIATION IS BETTER THAT
ACTION

At the end of the seventeenth chapter Shri Krishna
told Arjuna that actions done without faith in Aum Tat Sat, the name of
the Brahman are evil and wrong. Hearing this Arjuna thought "Shri Krishna is
faulting the persons involved in the ritualistic path. But the individual doer
of actions is really blinded by ignorance and basically does not understand the
nature of God. Then how should he know anything about Aum Tat Sat, the
name of the Brahman? Besides as long as Raja and Tama have not gone from within
him, his faith also will remain impure, then how would he have faith in the name
of the Brahman? (18:60-64). These karmas (actions) are very mischievous.
Terrible calamities like birth and death are incorporated in them. If by good
fortune the actions are successfully completed then the doer acquires the
worthiness for attaining knowledge otherwise the same action would cause his
downfall. Many impediments are faced by the time an action is completed then
when would a follower of the path of action will get his turn to be liberated?
Therefore it is better to break away from this trap of the path of actions, to
give up all actions and adopt the path of renunciation (sanyas) which has
no shortcomings. Renunciation and abandonment are two things in which one does
not hear about being affected by the karmas, with the help of which
Self-realisation can be attained. With their help the relations with the
material world beaks. Therefore it would be better to ask Shri Krishna to
explain the nature of renunciation and abandonment. (18:66-72). This eighteenth
chapter contains the reply given by Shri Krishna to Arjuna’s question on this
subject. (18:74).

Arjuna asked, "Shri Krishna, Sanyas
(renunciation) and abandonment seem to be have the same meaning. If there is any
difference between the two then please explain it to Me. (18:87-89).

ABANDONMENT AND RENUNCIATION

Shri Krishna said, "The two words are really
different but they appear to you as having the same meaning which I too agree is
also correct in a way. It is true that both words have the meaning which signify
abandonment but the reason why their meanings are different is that if all
(ritualistic) actions are abandoned then it is called Sanyas but if only
the fruits thereof are abandoned then it is called abandonment. Now I shall
explain to you about the actions the fruits of which are to be abandoned and
which actions are to be abandoned altogether. (18:90-93).

The routine actions take place naturally but
actions with desire behind them do not take place without the will. Actions with
desire of fruits behind them such as Horse-sacrifice yajna, digging wells,
gardens etc., gifting away lands, establishing new owns, performing rituals with
a lot of formality are rooted in the personal desire and it binds the doer to
the enjoyment of the fruits thereof. (18:97-100).

Arjuna, once you acquire a body you cannot say no
to the birth and death phenomena (18:100), similarly one cannot avoid enjoying
or suffering the fruits of one's actions. Just as one cannot avoid repaying a
loan, once a desire based action is done, the fruits thereof remain in waiting
to make you enjoy or suffer for them. (18:103). Even If a desire-based action
occurs inadvertently, (18:104) it has the power to make you enjoy or suffer the
fruits. Therefore a seeker should be careful not to do such actions even in fun.
They should be abandoned like poison. This abandonment (of
desire-based actions) is called Sanyas or renunciation. Abandonment of desire-
based actions means complete destruction of passions in one's mind.
(18:106-109).

Routine and incidental actions The
ritualistic actions which one has to perform such as at the time of an eclipse
or when a guest comes are called incidental (Naimittic) actions.
(18:111). These are actually part of the routine duties but performed whenever
an occasion arises and then it gets termed as incidental. What one does in the
morning, afternoon and evening are the daily routine actions
(Nityakarma). (18:114-115). This performance of routine actions is, like
the fragrance within sandalwood, intrinsically virtuous and cannot be avoided.
(18:117).

Abandonment Some people consider
these routine and incidental actions as useless because they must be done
routinely anyway. But just as food gives satisfaction (to the taste-buds) and
removes hunger, similarly these routine and incidental actions give all round
results. (18:119-120). Performance of these routine and incidental actions
removes the blemishes from one’s mind, raises one's worth and because of it one
reaches a good state in the after-world. But even though one gets such fruits of
the routine and incidental actions, one should abandon those fruits.
(18:122-123). Thus, while one should attentively perform the routine and
incidental duties keeping oneself within the prescribed bounds, the fruits
thereof should be abandoned totally. This abandoning of fruits of the actions is
called abandonment. Thus I have explained to you abandonment and Sanyas
(renunciation). (18:125-126).

Renunciation When renunciation
occurs the actions done with desire do not bother while prohibited actions are
not done because they are prohibited and while the routine and incidental
actions are automatically nullified because of the abandoning of their
fruits.

Trick of abandonment Once all the
account of all the actions is nullified then Knowledge of the Self comes
searching for you. By this trick those who abandon the fruits of the routine and
incidental actions and renounce the actions with desire acquire the knowledge of
the Self. (18:127-130). But those who do not adopt this trick but try to
practice abandonment by guesswork does not at all abandonment but will get into
more complications. (18:131). The actions which are not fit to be abandoned
should not be abandoned while those which should be abandoned should not be
coveted. If one misses the trick of the abandonment then that abandonment
becomes a burden. But a truly detached person does not even think about the
prohibited actions. (18:133-134).

People who are not able to free themselves of the
desire of fruits of their actions charge that all actions are binding. Just as a
person who is slave to the taste-buds eats all sorts of food and blames it if he
cannot digest it similarly persons incapable of abandoning the fruits but having
desire for them blame the actions themselves and decide that they should be
abandoned. Some others say that rituals like yajna etc. must be performed
because there is no other means of purifying the mind. If one has to succeed in
purifying the mind quickly then there should not be indolence in performing
actions capable of doing so. (18:135-139). Actions should not be abandoned
saying that they are arduous. Many people turn their mind to ritualistic actions
with such thoughts. Thus, abandonment has become a debatable topic. Now I shall
explain to you properly the real nature of abandonment and remove the
differences in the thinking regarding it. (18:142-144)

THREE TYPES OF ABANDONMENT

Abandonment may be considered as being of three types.
Now I shall explain to you these three types. But even if I explain to
you the three types of abandonment, understand that its essence is what I have
told you just now. Listen to Me who is all-knowing, for my definite opinion about
what truth is. The seeker who is ever alert for liberation from the bindings of
this world should follow only that. (18:145-148).

Like a traveller who should not stop taking
forward steps, one should not abandon the essential actions namely yajna,
charity and tapas. (18:149). As long as one is not sure about Self-realisation
one should not be nonchalant about these rituals. On the other hand one should
observe them according to one's entitlement with more attention. Performing more
rituals is helpful for non-action. (18:152-154). When actions (rituals) are
performed quickly and according to prescribed rules then the attributes Raja and
Tama are destroyed completely. (18:156). Action performed with faith destroys
Raja and Tama and brings out the importance of the purity of Sattva attribute.
To gain the purity of Sattva attribute righteous actions are like places of
pilgrimage. The places of pilgrimage remove the external dirt while righteous
deeds remove the internal dirt. Therefore righteous deeds are the places of
pilgrimage for attaining purity of the Sattva attribute. (18:158-160). Like a
river itself coming to the rescue of a drowning person, it is the actions which
liberate a seeker from the binding. There is a trick in doing the actions which,
though basically they are binding, make them work as the main cause of
liberation. Now I shall tell you about the trick which makes actions nullify
themselves. (18:162-165).

He (who adopts the trick) does not swell by pride
when the principle yajnas are being performed systematically. (18:166). Just as
a person going on a pilgrimage at the expense of others does not become proud
about it, (18:167) similarly he performs the rituals systematically at
appropriate times without carrying the ego that he is the doer. He does not
harbour any desire in his mind for the fruits of those rituals. Arjuna, one
should first give up expectations about the fruits and then start the action.
(18:170-172). He who does actions adopting this trick encounters the Self.
Therefore one should do actions giving up the desire for fruits and the
I-am-the-body consciousness. This is my message. I repeat again and again that
he who is tired of the bindings of life should not disobey this my command.
(18:175-177).

Tamasic abandonment When one
abandons angrily all actions, thinking that actions bind, I call that
abandonment a Tamasic abandonment. It is like cutting one's head because of the
headache. (18:178-179). Because of his confusion, the Tamasic person does not
understand the trick of eliminating the affliction of the actions by actions
themselves. Therefore he abandons the duties which have come to his lot by his
Swadharma. You should not even touch such a Tamasic person.
(18:182-183).

Rajas abandonment Even fully knowing
what his entitlements and duties are, he is indolent about them fearing the
labour involved. (18:184). Or else, he begins an action knowing that it is so
prescribed but as soon as it becomes laborious he abandons it in the middle. He
says. "It is by great fortune that Ihave got an admirable thing like
this body then why should I make it toil like a sinner? If happiness is to be
gained later by doing actions now then I do not want it. Why not make best of
the luxuries I have now?" Abandoning actions because they are laborious is
called Rajas abandonment. This is also an abandonment but it does not give the
fruits of one because he foregoes actions due to of his attachment to the body .
(18:189-193, 195).

With the rise of Knowledge, all actions vanish
along with the ignorance and that is really an abandonment of actions which
leads to liberation. He who abandons actions out of ignorance does not gain this
liberation. Therefore the Rajas abandonment should not be considered as an
abandonment. Now while on the subject, listen also to which abandonment leads to
liberation.(18:196-199).

Sattvic abandonment He performs
systematically as prescribed and with love whatever actions have come to his lot
naturally as his entitlement (according to his caste). But he does not keep in
mind that it is he who is performing them. Also he abandons the desire of their
fruits. (18:200-201). Actually, ego of actions and desire for fruits are the two
which are called bindings of the actions. One who keeps away from these two
while performing prescribed actions does not become unhappy. The most superior
tree of abandonment begets the large fruits of liberation therefore this
abandonment is known in the world as Sattvic abandonment. (18:205-207).

When actions are abandoned after abandoning the
fruits the attributes Raja and Tama get destroyed. Then the pure Sattvic
attribute causes the light of Self-realisation to shine and removes the illusion
of the reality of the world. (18:210-211).

The duties which fall to his lot due to the past
karmas are, in his view, without blemish hence he does not bother about
happiness or sorrow. He is not excited by the thought that a duty is auspicious
or unhappy by taking it to be inauspicious. He does not carry any doubts in his
mind about whether a particular duty is auspicious or not. When the feelings of
duality that "This is the duty" and "I am the doer of that duty", separating the
duty and the doer, do not enter his mind then it is an abandonment of Sattvic
type. With this manner of abandonment actions are completely abandoned. If they
are abandoned in any other manner then they bind you more. (18:212-217).

Turning actions into non-actions
Those who are indolent about their duties after they acquire the body are rustic
simpletons. (18:218). Is it not foolish to try to abandon the actions as long as
the impression that I am the body is sustained? One can erase the sandal-paste
put on the forehead but how can the writing of one’s future on it be erased? One
can stop the prescribed rituals after they are begun but how can the actions of
the body be stopped? Because, even if a person is asleep, the action of his
breathing continues automatically and even if sit doing nothing it continues.
The actions which are associated with the body cannot be abandoned wile we are
living or even after death. It can be abandoned only by one trick and that is
while doing the actions one should not be in the clutches of the desire of the
fruits thereof. If the fruits of the actions are offered to God then by his
benevolence one attains Self-realisation and that destroys all actions along
with the ignorance. Abandoning actions in this manner is the real abandonment.
Therefore he who has abandoned actions in this way is great abandoner. I am
again telling you that he alone should be considered as true abandoner in these
three worlds who, by abandoning the fruits of actions have turned them into
non-actions. (18:222-232).

Unfavourable, favourable and mixed
actions Arjuna, action is of three types and those who do not give up
the desire for the fruits, they alone have to enjoy or suffer for it. After
begetting a daughter her father is released from his ties to her only when he
gives her away in marriage and the son-in-law who accepts her gets caught in
them. (18:233-234). Whether one does the action out of the ego of one's
capability or after abandoning the desire of its fruits, the action alone cannot
bind the doer in either case. The fruits are gained only by him who desires
them. But he who does not accept the fruits even after doing the action does not
take rebirth anywhere in these three worlds because they are the result of the
fruits of the actions. Deities, humans and immovable life is what is known as
the world and are themselves three different types of fruits of actions. The
same action is of three types, namely, unfavourable, favourable and mixed.
(18:236-240).

The fruits of actions of those who are full of lust
and transgress in their behaviour by doing forbidden evil deeds and are reborn
in low forms such as worms, insects, earth, stones etc., are called
unfavourable fruits of action. (18:241-242).

The fruits of actions of those who respect
Swadharma and according to one's entitlement do meritorious deeds as
prescribed in the Vedas then the attain the bodies of deities like Indra etc.,
are known as favourable fruits of actions. (18:243-244).

When truth and untruth are mixed a third type of
entity is created, therefore when an action contains good and bad deeds its
fruits lead to being reborn as a human being. This is what is called mixed
fruits of actions. (18:245-247).

Nullifying the fruits of actions
These are the three types of fruits of action in this world. Those individuals
who get entrapped in the desire of the fruits of actions are compelled to enjoy
or suffer them. (18:248-249). People who continue doing actions while they are
living may advance materially but they have to undergo the enjoyment or
suffering of those actions after their death. (18:251). When a grain from a ear
of corn falls on ground it sprouts and gives rise to another ear of corn. The
grain from that ear again falls on ground and again sprouts to give another ear
and this cycle goes on. Similarly, while undergoing the fruits of actions other
fruits of actions are created. (18:253-254). The burden of the fruits increases
in the order - goal and means, and those individuals who do not give up the
desire of the fruits of action get entangled in the material world. On the other
hand, even while doing actions those who nullify them by giving up the desire of
their fruits cause the effects of the fruits to cease. (18:256-258).

With the help of pure moral behaviour and the
nectar of Guru’s benevolence, Self-realisation comes to fruition and the
distress caused by the attitude of duality ends. The three types of fruits of
actions which are responsible for the creation of illusion about the reality of
this universe vanishes and in that state, the fruits and their enjoyer both
dissolve. Those who have been successful in adopting renunciation
(sanyas) of knowledgeable actions are liberated from the troubles of
birth and death arising out of the fruits of actions. How can they, whose vision
has reached the Self due to such renunciation, feel that the deeds are different
from the doer? (18:259-262). Once the fruits of actions are abandoned, the
material knowledge vanishes (and the seeker attains unity with Brahman) then who
is going to enjoy the fruits and who is going to impart the enjoyment? Therefore
in the case of an renunciate (Sanyasi) the talk of actions is not at all
applicable. (18:266-267).

As long as there remains ignorance within and an
individual is induced to do good or bad actions by virtue of his capability and
his attitude is dualistic, there exists a separateness between the Soul and the
action (18:269), but only when the ignorance shows it as such. (18:275).

CAUSES OF ACTIONS

There are five causes due to which actions of an
individual frequently occur. I shall describe them to you (18:277). But perhaps
you already know them because Shastras have prominently described them. They are
well known through the elucidation of Sankhya philosophy in the realm of the
Vedas. These are the basic causes which are essential for success of the
actions. But even so do not relate them to the Soul who is the master.
(18:278-280). Arjuna, we were talking about how all actions are separate from
the Soul. (18:296). It is verily a fact that all actions originate by these
causes without the knowledge of the Soul and the five causes combine to give a
shape to the actions. The very same five causes are the purpose of the actions.
There, the Soul is detached and does not constitute a cause or an incidental
motive for it neither does it assist in leading the action to completion. Just
as sky is different from the day and night (18:304-308), similarly though good
and evil actions do take place in the individual the Soul remains separate from
them. (18:313).

First cause Body is the first
cause (of actions) and is the seat of action because the enjoyer along with the
objects to be enjoyed resides in it. There is no other place for an individual
to experience the pleasures and sorrows created by Maya (or nature) after
toiling day and night using the ten organs. Hence the term seat of action
is used in reference to the body. It is the residence of twenty-four principles
and entanglement of the binding and the liberation is resolved here. It is this
body that supports the three states wakefulness, sleep and dream therefore it
has been named as the body. (18:315-320).

Second causeSecond cause of actions is the doer. This doer is the reflection
of the consciousness. (18:321). Forgetting its own nature, under the "I am the
body" illusion, it appears in the form of the body. The consciousness which has
forgotten its true nature of the Self is known as an individual. That
individual is pledged to live with the body in every way. Due to delusion he
claims that all actions done by the body are actually done by him and therefore
that individual is called the doer. (18:324-326).

Third cause Even though the power of
understanding of the intellect is same, it appears in different ways through
different organs. This is called manifold distinct functions
(Prithagvidha Karan). It is the third cause of actions.
(18:330-331).

Fourth cause The air has ceaseless
power of action which manifests itself differently in different places. When it
appears through tongue, it is known as speech, and when it is expressed through
hands it is called give and take transaction, when it is manifested through feet
it is called walking and when it goes through urine and faeces it is called
cleansing. It is called vital air (Pranavayu) when it gives rise to the
Aum sound while moving from navel to the heart. The same vital air when
it moves around in the upper parts is called Udana, when it comes out
through the lower end it is called Apana, while when it occupies the
whole body it is called Vyana. When it supplies the alimentary juices all
corners of the body and gets filled in all the joints then it is called
Samana. And the actions like yawning, sneezing, burping etc. are the
manifestations of the minor aspects of vital energy namely Naga, Kurma, Krikal
etc. (See Ch 6). Thus the power of action of air which has different names when
it behaves differently is the fourth cause of action.
(18:333-343).

Fifth cause The intellect alone is
the best among all the inner properties of an individual. It excels by the
strength of the organs and the strength of the organs is supported by the group
of the presiding deities. The presiding deities like Sun etc. give strength to
respective organs like eyes etc. This group of presiding deities is the
fifth cause of actions. Thus I have explained to you the root causes of
all actions. Now, the same root causes lead to countless actions. I shall
explain to you the purpose due to which this happens. (18:348-352).

Mind, the cause for intent of
actions. Arjuna, mind is the cause for intent for actions and once that
intent is born it finds its expression through speech. In the light of the
speech the path of action becomes clear and the doer begins the task of doing
the action. Because of that the body itself becomes the purpose of the actions
of body. (18:357-359). The actions of mind, speech and body become the purpose
of mind, speech and body because they (mind, speech and body) are involved in the actions of the body
etc.. (18:361).

BIRTH OF ACTIONS

When body, speech and mind join the five causes
(body etc.) actions are born. If the action is done as prescribed in the
Shastras then it becomes a just action and also becomes the cause for just
behaviour. (18:366-367). The action which takes place by coming together of
purpose and cause is a blind action. (18:370). But if the same is done
consciously with the support of the Shastras then it become a just action. If
the unrestrained action which takes place by the combination of purpose and
cause is not done as per the Shastras then it is as good as not done. Such
action is an unjust action and is the cause of immorality. (18:375-376). Thus
the actions which take place due to the five causes also have five purposes and
the soul is also involved in them due to its being in contact. (18:377). The
soul makes the actions discernible without itself taking their form and without
being the doer. (18:378). But a person whose intellect is restricted only to the
body because of the I-am-the-body illusion is in the dark about the Self. He who
has considered body itself as the Soul, God and Brahman is under the impression
that it is the soul who is the doer but really speaking he is not definite even
about that for he considers that it is the body that is the doer. That he
himself who is the Soul is beyond actions and is only a witness to them is
something he has never heard of. Therefore it is no wonder that he gauges the
immeasurable Soul with the measure of the body! (18:382-385). It must be said
that he who does not even permit the name of Shastras or Guru to be uttered in
his presence survives on the strength of his foolishness. With the understanding
that body itself is the Soul he imprisons himself within the body with the
strong walls of the actions. (18:390-392). He who attributes the actions of
nature or Maya to the Soul continues accounting for the actions for millions of
aeons. (18:394).

NON-ATTACHMENT TO ACTIONS

Now I shall tell you how to recognise a person who
does not get attached to the actions even after doing them. (18:396. While we
think of such a liberated person we ourselves become liberated (18:397)- one
regains the Self while thinking of the saints therefore one should sing and hear
the praise the saints. (18:400). He does not get attached to the fruits, good or
bad, of his actions. I shall tell you the characteristics of such a person who
has gone beyond the actions through indirect arguments. (18:401-402).

He who was experiencing the universe as a dream
during the sleep state of ignorance for a long time woke up to experience the
bliss of the Brahman after hearing with the power of Guru's grace, the great
dictum "You are that", not just by having him keep his benevolent hands on the
head but patting it. (18:403-405). Just as after waking up the dream disappears
the feeling of "I" and "mine" does not remain in his mind. (18:408). When a
person who has reached Self-realisation sees a visible object the object and the
seer both merge with the Self. (18:410). When, due to the misunderstanding that
action is different from the doer, an imputation made about the Soul being the
doer vanishes only the state of the Self remains. Would he, who is the ruler of
this state of the Self, maintain the I-am-the-body feeling? (18:412-413). How
would a person who has the knowable and the knower united within him possess the
I-am-the-body ego? (18:418). Whatever he does becomes his own form (of the Self)
then which actions should he claim as his? (18:420). He too, who feels that the
ego as the doer is meaningless, continues doing actions as long as he has his
body. (18:422). Even though the I-am-the-body ego has gone the nature which has
created the body gets the actions performed by that body. (18:428). Because of
the five causes (body etc.) the actions occur naturally without any movement on
the part of the Soul. Because of the influence of the earlier lives these five
causes and purposes induce many actions whether those actions destroy the entire
universe or create a new universe. (18:431-433). Whatever may be the case he
remains in the body without the I-am-the-body feeling. (18:435). He is not aware
of the happenings of the world but those who see him materially as a body
consider him to be the doer. (18:436-437). He who has woken up to the nature of
the Self and the attitude of the seer has dissolved along with the scene is not
aware of what his organs are doing. (18:441). Bodily movements of a person who
is liberated from the birth and death cycles occurs as per the karmas of earlier
lives but because they do not realise it people call him the doer. By his
natural actions even if the three worlds are destroyed one should not charge him
with it. A man of Knowledge does not possess feeling of duality therefore there
is nothing else that he can destroy. (18:447-449).

Just as Ganga does not get impure even after
another river meets it similarly his intellect is not affected by the thoughts
of sin and merit. (18:450). How can the intellect of a person who does not
consider his actions different from himself be affected by them? Therefore he
who himself has become the triad of the action, the doer and the cause does not
get bound by the action done by his body etc.. The individual, considering
himself as the doer, works skilfully with the five types of intents doing
innumerable righteous and unrighteous actions my means of the ten body organs
but the Soul has no connection with this activity. You may say that the Soul
helps in the preparedness for these actions but that is also not true because
the Soul is Brahman and only a witness (Chidrup or form of Brahman) then how
will he permit intent to act? The intent to action which makes people toil does
not affect the Soul. Therefore one who has attained Brahman cannot at all be
trapped by actions. It is the triad which is responsible for depicting improper
type of knowledge in the light of ignorance. (18:450-460).

IMPROPER TYPE OF KNOWLEDGE

The triad of Knowledge, knower and the knowable is
the root of the universe. The inclination to act comes from it. Now I shall
explain to you forms of each member of this triad. (18:461-462).

Knowledge is the name given to that which makes an
individual experience pleasure and pain and vanishes while in deep sleep. The
individual is the knower. That which is experienced by the individual is what is
called knowledge. This knowledge born of the ignorance of the Self, distributes
itself in three parts as soon as it is created. It keeps the knowable in its
front and knower at its back and connecting them creates interaction between the
two. This knowledge, the reach of which is limited up to the boundary of the
knowable and which gives different names to different things is without doubt
ordinary knowledge. Now listen to the characteristics of the knowable.
(18:465-471).

Sound, touch, form, smell and taste are the five
ways through which knowable becomes known. Just as the same mango is known by
taste, colour, smell and touch, similarly even though the knowable is one it is
known through five organs. Therefore knowledge is of five types. (18:472-474).
The place where knowledge obtained through organs ends is the knowable or the
sense object. Thus I have explained to you the characteristics of knower,
knowledge and the knowable. (18:475-477).

This Knowable becomes the cause of three types of
actions. (18:477). Though the Knowable is of five types by virtue of the five
senses viz. sound, touch, form, smell and taste, it is only of one type either
liked or disliked. When the knower knows even a little about a knowable object
he tends to either accept it or reject it. (18:478-480). Just as a crane rushes
to catch a fish as soon it sees it, similarly this knower rushes to the sense
objects. (18:480, 484). Therefore Arjuna, all actions originate from the
knowledge, the knowable and the knower .(18:485).

If the knowable sense object is liked by the
knower then he cannot tolerate a moments delay in enjoying it. But if he
dislikes it then very moment of delay in abandoning it seems to him like aeons.
(18:486-487). Then he does actions in order to accept or reject it. (18:489).
Thus the knower becomes the doer of actions. (18:491). He who, with the desire
of sense pleasures, makes the organs work becomes the doer and then knowledge
becomes the cause or in other words the means and consequently the knowable
becomes the action. In this manner the basic nature of the knowledge changes.
(18:493-495). By giving impetus to the organs knower is caught in the ego of
being the doer. Listen to the characteristics of the doer under these
conditions. (18:497).

Intellect, mind, mindfulness and ego are the four
internal organs and skin, ears, eyes, tongue and nose are the five external
sense organs. The doer takes a measure of the possible actions with the help of
inner organs and if he thinks that the action is going to give him pleasure then
he makes the eyes etc. the ten external organs (five organs of sense and five of
action) work until he gets the outcome. On the other hand if he thinks that the
action would result in pain or unhappiness then he inspires the ten organs to
abandon it. Like a king makes people toil day and night for unpaid revenue he
makes the organs work day and night until the pain or unhappiness is completely
removed. When the knower thus engages the organs to accept or abandon the action
he is called the doer. (18:498-505).

We call the organs as means of action because the
doer engages them to do actions. That which encompasses the acts done using
these means is what is meant by action in this chapter. (18:506-507).
Just as the intellect of a goldsmith encompasses the ornament similarly, without
doubt, that which encompasses the acts of the doer is the action. (18:508, 510).
Thus I have told you about the characteristics of action, doer and the means of
action. Here, the knower, knowledge and knowable are the provokers of actions
while the doer, the means and the deed are the aggregation of actions.
(18:511-512). The triad of doer, means and the act of doing are the lifeline of
action therefore wherever there is an ego "I am the doer of this deed" the Soul
keeps away from such actions. Therefore there is no need to tell you separately
that Soul is different from actions. You already know it. (18:514-516).

KNOWLEDGE, ACTION AND THE DOER

The knowledge, action and the doer which I
explained to you become of three kinds due to the three attributes (Sattva, Raja
and Tama). You should not trust the triad of knowledge, the action and the doer
because two of the attributes lead to binding and the Sattva attribute alone is
capable of leading to liberation. I shall explain to you the features of Sattva
attribute which are clearly explained in the Sankhya doctrine. That Sankhya
doctrine is an ocean of thoughts, it is the moon which makes the lotus of
Self-realisation bloom and the best among the knowledge giving doctrines. It is
the Sun which distinguishes between Prakriti and Purusha (Nature and the Supreme
Self) who are enmeshed together like the day and the night. This doctrine gauges
the immeasurable ignorance by means of twenty-four principles and leads you to
the experience of the bliss of the Supreme Principle. Arjuna, the features of
the three attributes described by the Sankhya doctrine is as follows.
(18:517-523).

These three attributes are so great that they have
turned all things in the world into three types by their power and consequently
everything from Brahmadeo to a tiny insect have been transformed to the three
types of attributes. But first I shall tell you about the principle by which
this entire universe have come into the clutches of these three attributes. In
order to see anything clearly the eye-sight has to be clear first similarly if
the knowledge is pure then it is possible to understand the real nature of
things. Therefore I shall tell you about Sattvic knowledge. (18:524-528).

Sattvic knowledge Arjuna the
knowledge into which the knowable merges together with the knower is Sattvic
knowledge. (18:529). This Knowledge sees no difference between individuals from
Shiva to a blade of grass. (18:531). When the knowable is seen by the light of
this knowledge no difference is perceptible between the knower, knowledge and
the knowable. (18:533). Knowledge which does not notice visible things is the
Sattvic knowledge. Just as a observer sees his own reflection in a mirror
similarly knower sees knowable as knowledge (which is also himself). His Sattvic
knowledge is the temple of liberation. Now listen to the characteristics of
Rajas knowledge. (18:535-537).

Rajas knowledge That which goes by
presupposing differences among creatures is Rajas knowledge. That knowledge has
splintered itself into pieces by assuming diversity among creatures and tricked
the knower. That knowledge spreads the paraphernalia of Maya around the premises
of Self-realisation and shows the individual the play of the three states of
wakefulness, dream and sleep. (18:538-541). Because of the differences in the
name and form this knowledge is distanced from the non-duality. (18:545).The
feeling of one-ness has vanished from the knowledge by the understanding that
there are differences among creatures. The knowledge which considers things
differ from each other in many ways and distinguishes them as big and small is
the Rajas knowledge. (18:547-548).

Tamas knowledge Now I shall tell you
about the characteristics of Tamas knowledge. That which is bare and not covered
by the fabric of the rules of the Shastras is the Tamas knowledge. Therefore
Shrutis (Vedas) turn their back to it. The Shastras which follow the Vedas have
also charged that this knowledge as despicable and relegated it to the hills of
the Mlenccha (non-Hindu) religion. Such knowledge does not get hindered by any
rules in corporal relations, nor does it find any object objectionable.
(18:549-552). In the heat of enjoyment of sense pleasures it does not think
about avoiding objectionable actions and do those prescribed by the Shastras. It
rushes to enjoy whatever sense pleasures it comes across. Without bothering
about what should be eaten or avoided, what is proper or improper, it thinks
that what it likes is only sacred. It only knows that women are only for sexual
enjoyment and it is eager to keep relation with them. It keeps friendship only
with those whose contact is profitable to its selfish motives and not with
those who are its relatives. Tamas knowledge thinks that the whole world is
meant for their benefit. It feels that the whole world is something that should
be enjoyed. It thinks that all actions are for filling the belly. He is ignorant
about what actions should be done and what should be avoided. His intellect does
not go beyond the thinking that body is the soul and god is a stone idol. He
thinks that after death the soul is destroyed along with actions and no one is
left to experience the fruits of action. (18:557-568). If God is a witness to
one’s actions and makes him experience the fruits thereof then one can simply
sell away the idol of God and spend the money. If one says that the village
(local) deities control them then why do the hills over the rest of the country
keep quiet?. And if at all the Tama knowledge believes in God then it considers
the stone idol only as God and the body itself as soul. It thinks that the
concept of sin and merit is false and one should voraciously enjoy the sense
pleasures. They are certain that what is seen and what pleases the sense organs
is the only reality and this understanding of theirs grows day by day. The Tamas
knowledge is meaningless and useless like the life of a eunuch. We call it as
knowledge in the same way as we call a undrinkable liquid as drink. Actually
instead of knowledge it should be considered as Tama attribute itself.
(18:578-581).

Thus I have told you about the three kinds of
knowledge along with their characteristics. Now, the doer does actions in the
light of these three kinds of knowledge. The same action becomes of three kinds
due to these different kinds of knowledge. Now first listen to the
characteristics of Sattvic actions. (18:582-585).

Sattvic actions Just as a faithful
wife embraces her husband by herself similarly that action which comes to one's
lot by one's entitlement, the action which gives decorum to the entitlement when
regularly performed, is the proper routine action. If it is joined by incidental
action then the combination is good like fragrance dabbed on a gold ornament.
Action should be performed with all one's mind and heart, making an offering of
it to God without keeping desire for fruits thereof or without feeling happy if
the action is successful or sorry if it is not. Actions done in this skilful way
are may be called Sattvic actions. (18:586-594).